7 Yahweh also will save the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem not be magnified above Judah.
*Minor differences ignored. Grouped by changes, with first version listed as example.
The Prophet teaches us again, -- that there is no need of helps when God stretches forth his hand to preserve his people; for he is alone abundantly sufficient. And the design of the verse is to show, that the Jews were to learn to acquiesce in God alone, though they might find themselves destitute of every earthly assistance; for when God purposes to save, he needs no help, as we have said; nor does he borrow any, as he by himself is fully sufficient. But by the word, Tabernacles, the Prophet means, as I think, sheds, such as afforded but partial protection. It is indeed true that tents are called schvt, sachut, in Hebrew; but the same is often meant by the 'lym, aelim, tents, which afforded a temporary accommodation; for they were not strongly built, as it is evident from many passages. I allow that all houses without any difference are sometimes called tabernacles, 'hlym, aelim; but the word properly signifies a tent, built as a temporary convenience; for it is said that the fathers dwelt in tents, when they had no fixed habitation. Let us now see why the Prophet speaks of tents. He may have alluded to their dwelling in the wilderness; but as this may seem too remote, I consider that he simply refers to the tents in which the Jews dwelt when they had entered the land, after their deliverance from Egypt; for they must have been wonderfully protected by the hand of God, inasmuch as they had provoked all their neighbors and kindled the hatred of all against themselves. There were indeed some fortified cities; but for the most part they lived in villages, and the greatest part of the people were no doubt satisfied with their tents or sheds. Hence as the Israelites then had no defense, the Prophet now reminds them, that they were then protected by God alone, in order that they might believe that they should in future be safe and secure, as God would defend them to the end. There is then here an implied comparison between tents and fortified cities; and the Prophet bids them to consider what their fathers had formerly experienced, for God faithfully defended them, even when they were unprotected and exposed to the attacks of their enemies. He says first, Jehovah will save the tents, etc.; as though he had said, "Know that your fathers were formerly defended by the hand of God, when they did not, as to the greater part of them, dwell in cities, but lived scattered in villages: since God then had been the preserver of his people many ages before a king was made, believe that he will be the same to you hereafter." But we must yet remember what we said yesterday, -- that the Jews who had returned to their country had a promise of God's help, in order that the Israelites, who were retained by their own sloth in Babylon, might know that they were justly suffering punishment for their ingratitude, because they had not given glory to God, as they ought to have done, by committing themselves to his protection, and thus relying on his defense, so as not to seek other helps from the world: he will then save them, he says, as at the beginning; for as, the particle of similitude, is to be understood here. [1] He then adds, And hence boast shall not the honor of the house of David and the honor of the citizen of Jerusalem over Judah. This latter clause is added, I think, by way of explanation; and this is evident from the subject itself for God declares, that he would be the protector of the helpless, so that they would be no less victorious than if they possessed many armed soldiers, and were furnished with money and other necessaries to carry on war. For by comparing here the house of David and the inhabitants of Jerusalem with Judah, he has no doubt a regard to this, -- that though there was no kingdom and no fortified cities, there would yet be sufficient protection in him alone, so that he could by himself defend the people, though unarmed, and having no swords, nor power, nor any other requisite means. Boast then shall not the house of David: and this seems to have been mentioned designedly, for while they trusted in their own wealth and power, they did not rest on God as they ought to have done. As then the Jews had been elated with vain pride, while the dignity of the kingdom remained, and while they possessed wealth and warlike instruments, God here reproves this false confidence; for the Jews had thus obscured his gratuitous favor. For however great might have been the treasures collected by David and Solomon, and however formidable they might have been to their enemies and the neighboring nations, they ought yet to have relied on the protection of God alone. Since then earthly helps had inflated their minds, God now reproves their vain conceit, and shows that the condition of the people would be no less happy, when no king sat on the throne, and no aids enlisted for the protection of the people; and therefore he declares, that though exposed to all evils, they should yet be safe and secure, for God would defend them. This is the reason why the Prophet says, that the royal posterity would not glory against Judah, though dwelling in tents, nor the citizens of Jerusalem, who were then as it were the courtiers: for as the royal seat was at Jerusalem, a sort of vain boasting was made by all the citizens. As then all of them despised the inhabitants of the country, when the condition of the city was illustrious, the Prophet says, the posterity of David and Jerusalem shall not hereafter glory against the people of Judah, scattered in the open fields. It then follows --
1 - So is the rendering of the Septuagint, the Syriac, and the Vulgate, and adopted by Dathius and Newcome. But the Hebrew, as it is, has been adhered to by Drusius, Marckius, and Henderson; and this is what the context seems to require: for the following words give the reason why the tents of Judah (which mean here the towns and villages of Judah according to Kimchi and to Grotius) were saved "first," or at first, or in the beginning; and the reason is, -- that the honor or the glory of the house of David and of the citizens of Jerusalem might not be magnified above that of Judah. This is clearly the meaning of the verse. The literal rendering is as follows,-- 7. But save shall Jehovah the tents of Judah first, That the honor of the house of David, Even the honor of the inhabitant of Jerusalem, May be not magnified above that of Judah. The "inhabitant" is the poetical singular. The word rendered "honor" is [tph'rt], and in the first instance rendered "[kauchema] -- boasting," by the Septuagint, and in the second, "[eparsis] -- elevation," or exaltation; and the Targum give a word of a similar import. But "glory" is the most common rendering: it is that of Marckius, Newcome, and Henderson. -- Ed.
The Lord also shall save the tents of Judah first - Still it is, 'the Lord shall save.' We have, on the one side, the 'siege,' the gathering of all the peoples of the earth 'against Jerusalem, the horse and his rider.' On the other, no human strength; not, as before, in the prophecy of the Maccabees, the bow, the arrow, and the sword, though in the hand of God Zac 9:13. It is thrice, 'I will make' Zac 9:2-3,; 'I will smite' (Zac 9:4 bis); and now, 'The Lord shall save.' By 'the tents,' he probably indicates their defenselessness. God would 'save' them first; that 'the glory of the house of David - 'be not great against' or 'over Judah,' may not overshadow it; but all may be as one; for all is the free gift of God, the mere grace of God, that 'he that glorieth may glory in the Lord' Jeremiah 9:24; 1-Corinthians 1:31; 2-Corinthians 10:17, and both "may own that, in both, the victory is the Lord's" (Jerome).
Lap.: "In Christ Jesus is neither Jew nor Greek; neither bond nor free, neither rich nor poor" Galatians 3:28; "but all are one," namely a new creation; yea in Christendom the poor are the highest, both because Christ "preached to the poor" Luke 4:18, and pronounced the "poor blessed" Luke 6:20, and He made the Apostles, being poor, nobles in His kingdom, through whom He converted kings and princes, as is written, "ye see your calling, brethren, that not many wise men after the flesh, not many mighty, not many noble are called, but God hath chosen the foolish things of the world to confound the wise, and the weak things of the would to confound the things which fire mighty" 1-Corinthians 1:26; and, "Hath not God called the poor in this world, rich in faith, and heirs of the kingdom, which God has promised to them that love Him?" James 2:5. The rich and noble have greater hindrances to humility and Christian virtues, than the poor. For honors puff up, wealth and delights weaken the mind; wherefore they need greater grace of Christ to burst their bonds than the poor. Wherefore, for the greater grace shown them, they are bound to give greater thanks unto Christ."
The Lord also shall save the tents of Judah first - This, I suppose, refers to the same thing. The Gospel of Christ shall go from the least to the greatest. Eminent men are not the first that are called; the poor have the Gospel preached to them. And this is done in the wise providence of God, that the "glory of the house of David," etc., that secular influence may appear to have no hand in the matter; and that God does not send his Gospel to a great man, because he is such.
The LORD also shall save the (d) tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem may not magnify [themselves] against Judah.
(d) The people who are now as it were dispersed by the fields, and lie open to their enemies, will be preserved by my power just as if they were under their kings (which is meant by the house of David), or in their defended cities.
The Lord also shall save the tents of Judah first,.... That is, the Jews, who will be in other parts of the land encamped in tents, to defend themselves against their enemies; these will be saved out of the hands of them, before the inhabitants of Jerusalem will be saved; and in such a manner, that it will evidently appear that their salvation is of the Lord: and his end in so doing will be,
that the glory of the house of David, and the glory of the inhabitants of Jerusalem, do not magnify themselves against Judah; lest the chief of the family of David, and the principal inhabitants of Jerusalem, should glory over their brethren in other parts of Judea; and say it was owing to them that they were saved and delivered out of the hands of their enemies.
Judah is to be "first saved," because of her meek acknowledgment of dependence on Jerusalem, subordinate to Jehovah's aid.
tents--shifting and insecure, as contrasted with the solid fortifications of Judah. But God chooses the weak to confound the mighty, that all human glorying may be set aside.
The tents - The unfenced places, the open country, the cottages, or tents. First - First the weaker are saved, next the stronger. The glory - That the illustrious house of David, and the glorious citizens of Jerusalem may not boast of their power, policy and courage.
*More commentary available at chapter level.